[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 15.4 # 貞元新定釋教目錄 15.4 貞元新定釋教目錄 15.4 - **Language:** Classical Chinese ### [15.4.1](https://indike.org/pramana/in.bauddha.taisho.2157.15.4.1) 金剛頂瑜伽真實大教王經三卷（經內題云金剛頂一切如來真 實攝大乘現證大教王經） 金剛頂瑜伽般若理趣經一卷（經題云大樂金剛不空真實三摩地 耶經般若波羅蜜多理趣品） 觀自在菩薩授記經一卷（經題云佛說大方廣曼殊室利經觀自在菩薩授 記品第三十一） 瑜伽念珠經一卷（經內題云金剛頂瑜伽念珠經於千萬廣頌中略出） 奇特佛頂經一卷（經內題云一字奇特佛頂經現威德品） 觀自在菩薩最勝明王心經一卷（經內題云金剛恐怖集會方 廣軌儀觀自在菩薩三世最勝心明王經序品第一） 金剛頂瑜伽文殊師利菩薩經一卷（經內題云法一品亦名五 字呪法） 阿唎多羅阿嚕力經一卷（經內題云阿唎多羅陀羅尼阿嚕力品第十四） 普賢行願讚一卷 地藏菩薩問法身讚一卷（經內題云百千頌大集經地藏菩薩問法身讚） 出生無邊門經一卷（經內題云出生無邊門陀羅尼經） 大吉祥天女經一卷（經內題云佛說大吉祥天女十二契一百八十名號無垢大乘經） 底哩三昧耶經一卷（經內題云底哩三昧耶不動使者念誦品） 十一面觀自在菩薩經三卷（經內題云十一面觀自在菩薩心密言儀軌） 吉祥天女十二名號經一卷 金剛頂瑜伽十八會指歸一卷（經內略無十八會字） 金剛頂瑜伽三十七尊分別聖位法門一卷 （并序經中云修證法門序） 菩提場所說一字頂輪王經五卷 寶篋經一卷（經內題云一切如來心祕密全身舍利寶篋陀羅尼經） 金剛壽命陀羅尼經一卷（經內題云一切如來金剛壽命陀羅尼經） 大孔雀明王經三卷（經內題云佛母大孔雀明王經初有啟請法在上卷經前） 大雲請雨經二卷（經內題云大雲輪請雨經） 雨寶陀羅尼經一卷（經內題中加佛說兩字） 蘘麌利童女經一卷（經內題中加佛說字） 稻𦼮喻經一卷（經內題云慈氏菩薩所說大乘緣生稻𦼮喻經） 大寶廣博樓閣經三卷（經內題云大寶廣博樓閣善住祕密陀羅尼經） 菩提場莊嚴經一卷（經內題云菩提場莊嚴陀羅尼經） 除一切疾病陀羅尼經一卷 能淨一切眼陀羅尼經一卷（經內題云能淨一切眼疾病陀羅尼經） 施焰口餓鬼陀羅尼經一卷（經內題云佛謂救焰口餓鬼陀羅尼經） 三十五佛名經一卷（經內題云佛說三十五佛名禮懺文出烏波離所問經） 八大菩薩曼荼羅經一卷 葉衣觀自在菩薩陀羅尼經一卷（經內題中略無陀羅尼字） 訶利帝母經一卷（經內題云訶利帝母真言法） 毘沙門天王經一卷 觀自在菩薩說普賢陀羅尼經一卷 文殊問字母品一卷 金剛頂蓮華部心念誦法一卷 金剛頂瑜伽千手千眼觀自在念誦法一卷 （經內題中菩薩修行儀軌） 無量壽如來念誦儀軌一卷（經內題中云修觀行供養儀軌） 阿閦如來念誦法一卷（經內題中云念誦供養法） 佛頂尊勝念誦法一卷（經內題云佛頂尊勝陀羅尼念誦儀軌） 金剛頂勝初瑜伽普賢菩薩念誦法一卷 金剛王菩薩念誦法一卷（經內題中云祕密念誦儀軌） 普賢金剛薩埵念誦法一卷（經內題中云瑜伽念誦儀軌） 金剛頂瑜伽五祕密修行儀軌一卷（經內題中云金剛菩 薩五字祕密修行念誦儀軌） 金剛壽命念誦法一卷（經內題云陀羅尼念誦法） 一字頂輪王瑜伽經一卷（經內題云瑜伽醫迦訖沙羅烏瑟尼沙斫訖羅真 言安怛羅儀則一字頂瑜伽經） 一字佛頂輪王念誦儀軌一卷（經內題中無佛字） 仁王般若念誦法一卷 如意輪念誦法一卷（經內題云觀自在如意輪菩薩念誦法） 大虛空藏菩薩念誦法一卷 瑜伽蓮華部念誦法一卷 聖觀自在菩薩心真言觀行儀軌一卷（經內題云瑜伽 觀行軌儀） 觀自在多羅瑜伽念誦法一卷（經內題云金剛多羅菩薩念誦法） 甘露軍吒利瑜伽念誦法一卷（經內題云甘露軍吒利菩薩供養 念誦成就儀軌） 華嚴入法界四十二字觀門一卷（經內題云大方廣佛華嚴經） 文殊讚法身禮一卷（經內題云大聖文殊師利讚法身禮并序） 受菩提心戒儀一卷（經內題云最上乘教受戒懺悔文普賢菩薩阿闍梨處） > Vajraśekhara-yoga King of Great Teachings on the Realization Sūtra, in three fascicles (the title inside the sūtra reads: Vajraśekhara Sūtra of All the Tathāgatas' King of Great Teachings on the Manifest Realization of the Compendium of Mahāyāna Truth). > Vajraśekhara-yoga Prajñā Principle Sūtra, in one fascicle (the title of the sūtra reads: Mahāsukha-vajra-amogha-samaya Sūtra, "Chapter on the Principle of Prajñāpāramitā"). > Sūtra of the Prophecy Given to Avalokiteśvara Bodhisattva, in one fascicle (the title of the sūtra reads: Sūtra of the Great and Vast Mañjuśrī Spoken by the Buddha, "Chapter Thirty-One: The Prophecy Given to Avalokiteśvara Bodhisattva"). > Yoga Rosary Sūtra, in one fascicle (the title inside the sūtra reads: Vajraśekhara-yoga Rosary Sūtra, Excerpted in Brief from the Ten Million Verses). > Extraordinary Uṣṇīṣa Sūtra, in one fascicle (the title inside the sūtra reads: Ekākṣara Extraordinary Uṣṇīṣa Sūtra, "Chapter on the Manifestation of Awe-Inspiring Power"). > Avalokiteśvara Bodhisattva Supreme Vidyārāja Heart Sūtra, in one fascicle (the title inside the sūtra reads: Vajra Terror Gathering Extensive Kalpa, Sūtra of Avalokiteśvara Bodhisattva's Heart Vidyārāja Supreme in the Three Times, "Chapter One: Introduction"). > Vajraśekhara-yoga Mañjuśrī Bodhisattva Sūtra, in one fascicle (the title inside the sūtra reads: "Chapter on the Unity of Phenomena," also named "Ritual for the Five-Syllable Spell"). > Ārya-Tārā-arolika Sūtra, in one fascicle (the title inside the sūtra reads: Ārya-Tārā Dhāraṇī, "Chapter Fourteen: Arolika"). > Praise of Samantabhadra's Aspirations, in one fascicle. > Praise of the Dharmakāya as Inquired by Kṣitigarbha Bodhisattva, in one fascicle (the title inside the sūtra reads: Praise of the Dharmakāya as Inquired by Kṣitigarbha Bodhisattva from the Hundred-Thousand-Verse Mahāsaṃnipāta-sūtra). > Sūtra on Arising from the Gate of the Boundless, in one fascicle (the title inside the sūtra reads: Sūtra of the Dhāraṇī of Arising from the Gate of the Boundless). > Mahāśrī-devī Sūtra, in one fascicle (the title inside the sūtra reads: Immaculate Mahāyāna Sūtra of the Twelve Mudrās and One Hundred and Eighty Names of Mahāśrī-devī Spoken by the Buddha). > Trisamaya Sūtra, in one fascicle (the title inside the sūtra reads: Trisamaya Recitation Chapter of the Acala Messenger). > Eleven-Headed Avalokiteśvara Bodhisattva Sūtra, in three fascicles (the title inside the sūtra reads: Eleven-Headed Avalokiteśvara Bodhisattva Secret Heart Mantra Kalpa). > Sūtra of the Twelve Names of Śrī-devī, in one fascicle. > Vajraśekhara-yoga Compendium of the Eighteen Assemblies, in one fascicle (the title inside omits the words "Eighteen Assemblies"). > Vajraśekhara-yoga Exposition of the Holy Stations of the Thirty-Seven Deities Dharma Gate, in one fascicle (together with preface; the sūtra calls it "Preface to the Dharma Gate of Cultivation and Realization"). > Sūtra of the Ekākṣara Cakravartin Uṣṇīṣa Spoken at the Bodhimaṇḍa, in five fascicles. > Jewelled Casket Sūtra, in one fascicle (the title inside the sūtra reads: Jewel Casket Dhāraṇī Sūtra of the Secret Whole-Body Relics of the Heart of All Tathāgatas). > Vajrāyuṣ-dhāraṇī-sūtra, in one fascicle (the title inside the sūtra reads: Sūtra of the Vajrāyuṣ Dhāraṇī of All Tathāgatas). > Mahāmāyūrī-vidyārājñī-sūtra, in three fascicles (the title inside the sūtra reads: Buddhamātā Mahāmāyūrī-vidyārājñī-sūtra, with an invocation ritual at the beginning, placed before the first fascicle of the text). > Great Cloud Rain Request Sūtra, in two fascicles (the title inside the sūtra reads: Great Cloud Wheel Rain Request Sūtra). > Jewel Rain Dhāraṇī Sūtra, in one fascicle (the title inside adds the two characters "Buddha Spoken"). > Jāṅgulī Maiden Sūtra, in one fascicle (the title inside adds the character "Buddha Spoken"). > Rice Seedling Parable Sūtra, in one fascicle (the title inside the sūtra reads: Mahāyāna Rice Seedling Parable Sūtra on Dependent Origination Spoken by Maitreya Bodhisattva). > Great Jewelled Broad Pavilion Sūtra, in three fascicles (the title inside the sūtra reads: Sūtra of the Secret Dhāraṇī of the Great Jewelled Broad Pavilion Abiding in Excellence). > Bodhimaṇḍa Adornment Sūtra, in one fascicle (the title inside the sūtra reads: Bodhimaṇḍa Adornment Dhāraṇī Sūtra). > Dhāraṇī Sūtra for Dispelling All Illnesses, in one fascicle. > Dhāraṇī Sūtra for Purifying All Eyes, in one fascicle (the title inside the sūtra reads: Dhāraṇī Sūtra for Purifying All Eye Diseases). > Dhāraṇī Sūtra for Giving to Flaming-Mouth Hungry Ghosts, in one fascicle (the title inside the sūtra reads: Sūtra of the Dhāraṇī for Rescuing Flaming-Mouth Hungry Ghosts Spoken by the Buddha). > Thirty-Five Buddhas Names Sūtra, in one fascicle (the title inside the sūtra reads: Confessional Text of the Names of the Thirty-Five Buddhas Spoken by the Buddha, Excerpted from the Upāli-paripṛcchā-sūtra). > Eight Great Bodhisattvas Maṇḍala Sūtra, in one fascicle. > Parṇaśavarī Avalokiteśvara Bodhisattva Dhāraṇī Sūtra, in one fascicle (the title inside omits the word "Dhāraṇī"). > Hārītī Sūtra, in one fascicle (the title inside the sūtra reads: Mantra Ritual of Hārītī). > Vaiśravaṇa Heavenly King Sūtra, in one fascicle. > Sūtra of the Samantabhadra Dhāraṇī Spoken by Avalokiteśvara Bodhisattva, in one fascicle. > "Chapter on Mañjuśrī's Inquiries on the Letters of the Alphabet," in one fascicle. > Vajraśekhara Lotus Family Heart Recitation Ritual, in one fascicle. > Vajraśekhara-yoga Thousand-Armed and Thousand-Eyed Avalokiteśvara Recitation Ritual, in one fascicle (the title inside the sūtra adds: "Bodhisattva Practice Kalpa"). > Amitāyus Tathāgata Recitation Kalpa, in one fascicle (the title inside the sūtra reads: "Kalpa for Cultivating Contemplative Practice and Offerings"). > Akṣobhya Tathāgata Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Recitation and Offering Ritual"). > Uṣṇīṣa-vijayā Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Recitation Kalpa of the Uṣṇīṣa-vijayā Dhāraṇī"). > Vajraśekhara Prathama-yoga Samantabhadra Bodhisattva Recitation Ritual, in one fascicle. > Vajrarāja Bodhisattva Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Secret Recitation Kalpa"). > Samantabhadra Vajrasattva Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Yoga Recitation Kalpa"). > Vajraśekhara-yoga Five Secrets Practice Kalpa, in one fascicle (the title inside the sūtra reads: "Recitation Kalpa for the Practice of the Five Secrets of the Vajra Bodhisattva"). > Vajrāyuṣ Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Dhāraṇī Recitation Ritual"). > Ekākṣara Cakravartin Uṣṇīṣa Yoga Sūtra, in one fascicle (the title inside the sūtra reads: Ekākṣara Cakravartin Uṣṇīṣa Yoga Sūtra of the Yoga Ekākṣaroṣṇīṣa-cakra-mantrāntara Kalpa). > Ekākṣara Buddha Cakravartin Uṣṇīṣa Recitation Kalpa, in one fascicle (the title inside omits the character "Buddha"). > Humane Kings Prajñā Recitation Ritual, in one fascicle. > Cintāmaṇicakra Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Avalokiteśvara Cintāmaṇicakra Bodhisattva Recitation Ritual"). > Mahākāśagarbha Bodhisattva Recitation Ritual, in one fascicle. > Yoga Lotus Family Recitation Ritual, in one fascicle. > Noble Avalokiteśvara Bodhisattva Heart Mantra Contemplative Kalpa, in one fascicle (the title inside the sūtra reads: "Yoga Contemplative Kalpa"). > Avalokiteśvara Tārā Yoga Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Vajratārā Bodhisattva Recitation Ritual"). > Amṛtakuṇḍalī Yoga Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Offering, Recitation, and Accomplishment Kalpa of Amṛtakuṇḍalī Bodhisattva"). > Contemplation Gate of the Forty-Two Syllables for Entering the Dharmadhātu of the Avataṃsaka, in one fascicle (the title inside the sūtra reads: "Mahāvaipulya Buddha Avataṃsaka-sūtra"). > Mañjuśrī's Praise of and Reverence to the Dharmakāya, in one fascicle (the title inside the sūtra reads: "Great Holy Mañjuśrī's Praise of and Reverence to the Dharmakāya, with Preface"). > Procedure for Receiving the Bodhicitta Precepts, in one fascicle (the title inside the sūtra reads: "Text of Receiving Precepts and Confession According to the Supreme Vehicle Teaching, from the Presence of Ācārya Samantabhadra Bodhisattva"). > — English (machine translation) (machine translation) ### [15.4.2](https://indike.org/pramana/in.bauddha.taisho.2157.15.4.2) 金剛頂瑜伽三十七尊禮一卷（經內題云金剛頂經金剛界大道場 毘盧遮那如來自受用身自內證智眷屬法身異名佛最上乘三摩地禮懺文） 般若理趣釋一卷（經題云大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋） 大曼荼羅十七尊釋一卷（經內題云般若波羅蜜多理趣經大安樂不空三昧 耶真實金剛菩薩等一十七尊大曼荼羅義述） 金剛頂瑜伽護摩儀一卷（經內題云儀軌） 都部陀羅尼目一卷（經內題云陀羅尼門諸部要目） 大乘緣生論一卷（經中云聖者欝楞伽造） 七俱胝佛母陀羅尼經一卷（經內題云七俱胝佛母所說准提陀羅尼經） 大虛空藏菩薩所問經一卷 仁王經二卷（經內題云仁王護國般若波羅蜜多經　御製序） 密嚴經三卷（經內題云大乘密嚴經　御製序） 仁王念誦儀軌一卷（經內題云仁王護國般若波羅蜜多經陀羅尼念誦儀軌翻經大德 大興善寺沙門惠靈述序） 大聖文殊師利菩薩佛剎功德莊嚴經三卷 成就妙法蓮華經王瑜伽觀智儀軌一卷 金剛頂勝初瑜伽經中略出大樂金剛薩埵 念誦儀一卷 大樂金剛薩埵修行成就儀軌一卷（出吉祥勝初教王瑜伽 經） 大藥叉女歡喜母并愛子成就法一卷（亦名訶哩底母 法） 普遍光明大隨求陀羅尼經二卷（經內題云普遍光明清淨熾盛 如意寶印心無能勝大明王隨求陀羅尼經） 金剛頂超勝三界經說文殊五字真言勝相一 卷 五字陀羅尼頌一卷（并梵字） 聖閻曼德迦威王立成大神驗念誦法一卷 文殊師利菩薩根本大教王金翅鳥王品一卷 不空羂索毘盧遮那佛大灌頂光真言一卷 （出不空羂索經二十八） 聖迦抳忿怒金剛童子菩薩成就儀軌經三卷 大威怒烏蒭澁摩儀軌一卷 佛說摩利支天經一卷 金剛頂經一字頂輪王瑜伽一切時處念誦成 佛儀軌一卷 佛為優填王說王法政論經一卷 大方廣如來藏經一卷 佛說一髻尊陀羅尼經一卷 速疾立驗摩醯首羅天說迦婁羅阿尾奢法一 卷 大日經略攝念誦隨行法一卷（亦名五支略念誦要行法） 大毘盧遮那成佛神變加持經略示七支念誦 隨行法一卷 木槵經一卷 金剛頂經瑜伽文殊師利菩薩儀軌供養法一 卷（亦名文殊五字念誦法若兼梵字十四紙） 曼殊室唎童子菩薩五字瑜伽法一卷（并梵字） 金剛頂降三世大儀軌一卷（經內題云金剛頂降三世大儀軌法王教中 說觀自在菩薩心真言一切如來蓮華大曼荼羅品） 文殊師利菩薩及諸仙所說吉凶時日善惡宿 曜經二卷（下卷有序） 金剛頂經觀自在王如來修行法一卷 金剛頂瑜伽中發阿耨多羅三藐三菩提心論 一卷（亦名瑜伽總持教門說菩提心觀行修） 瑜伽金剛頂經釋字母品一卷 修習般若波羅蜜菩薩觀行念誦儀軌一卷 仁王般若陀羅尼釋一卷 觀自在大悲成就瑜伽蓮華部念誦法門一卷 （亦名成就大悲觀自在） 佛說大孔雀明王畫像壇場儀軌一卷 金剛手光明灌頂經最勝立印聖無動尊大威 怒王念誦儀軌法品一卷 末利支提婆華鬘經一卷 大聖天歡喜雙身毘那夜迦法一卷 觀自在菩薩如意輪瑜伽一卷 金輪王佛頂略念誦法一卷 金剛瑜伽降三世成就極深密門一卷 金剛頂瑜伽他化自在天理趣會普賢修行念 誦儀軌一卷（此一卷先進經數中元欠者） 右一百一十部一百四十三卷其本見在 大唐特進試鴻臚卿加開府儀同三司封肅 國公贈司空諡大辯正大廣智不空三藏 和上者。南天竺執師子國人也。法諱智藏。 號不空金剛。不聞氏族故不書之。計當。 大唐神龍元年乙巳之歲而誕跡焉。天假聰 明幼而慕道。遠離父母落髮壞衣。至開元 六年歲在戊午年甫十四。於闍婆國見弘教 三藏金剛智而師事之。隨侍南溟乘航架險。 驚波鼓浪如影隨形。開元八年方至東洛。十 二年甲子年。方弱冠於廣福寺依一切有部 石戒壇所而受近圓。自此聽習律儀唐梵經 論隨師譯語。稍得精通。隨。 駕兩京。應　詔翻譯。不離左右請益摳衣凾 丈問端斯須不捨。至十九年辛未。 > Tributes to the Thirty-Seven Deities of the Vajraśekhara Yoga, in one fascicle (the inner title reads: Text of the Supreme Vehicle Samādhi Tributes and Confession to the Buddhas, with Variant Names, of the Vajradhātu Great Bodhimaṇḍa Vairocana Tathāgata's Body of Self-enjoyment, His Personally Realized Inward Wisdom, and His Retinue of Dharmakāyas, from the Vajraśekhara-sūtra); > Commentary on the Prajñā Naya, in one fascicle (the title reads: Commentary on the Prajñāpāramitā Naya of the Great Pleasure Vajra Non-Empty Real Samaya Sūtra); > Exposition of the Seventeen Deities of the Great Maṇḍala, in one fascicle (the inner title reads: Exposition of the Meaning of the Great Maṇḍala of the Seventeen Deities Including the Great Delight Non-Empty Samaya Real Vajra Bodhisattva, from the Prajñāpāramitā Naya Sūtra); > Homa Ritual of the Vajraśekhara Yoga, in one fascicle (the inner title reads: Kalpa); > Catalogue of the Comprehensive Dhāraṇī Division, in one fascicle (the inner title reads: Essential Catalogue of the Various Divisions of the Dhāraṇī Gate); > Pratītyasamutpāda Treatise of the Mahāyāna, in one fascicle (stated in the text to be composed by the Ārya Ullaṅgha); > Saptakoṭibuddhamātṛ Dhāraṇī Sūtra, in one fascicle (the inner title reads: Cundī Dhāraṇī Sūtra Spoken by the Mother of Seven Koṭis of Buddhas); > Sūtra of the Questions of the Great Ākāśagarbha Bodhisattva, in one fascicle; > Benevolent Kings Sūtra, in two fascicles (the inner title reads: Prajñāpāramitā Sūtra for Benevolent Kings Protecting Their Countries, with an imperial preface); > Dense Array Sūtra, in three fascicles (the inner title reads: Mahāyāna Dense Array Sūtra, with an imperial preface); > Recitation Kalpa of the Benevolent Kings, in one fascicle (the inner title reads: Preface to the Dhāraṇī Recitation Kalpa of the Prajñāpāramitā Sūtra for Benevolent Kings Protecting Their Countries, composed by Huiling, the Translation-Assisting Bhadanta and Śramaṇa of Daxingshan Monastery); > Sūtra on the Adornment of the Merits of the Buddha-fields of the Great Holy Mañjuśrī Bodhisattva, in three fascicles; > Yoga Contemplative Wisdom Kalpa of the Sovereign Accomplishment of the Lotus Sutra of the Wondrous Dharma, in one fascicle; > Recitation Kalpa of the Mahāsukha Vajrasattva, Abridged from the Vajraśekhara Supreme Primordial Yoga Sūtra, in one fascicle; > Practicing Accomplishment Kalpa of the Mahāsukha Vajrasattva, in one fascicle (extracted from the Śrī Supreme Primordial Sovereign Teaching Yoga Sūtra); > Accomplishment Method of the Great Yakṣiṇī Hārītī and Her Beloved Sons, in one fascicle (also named the Method of Mother Hārītī); > Universally Radiant Mahāpratisarā Dhāraṇī Sūtra, in two fascicles (the inner title reads: Universally Radiant, Pure, Blazing, Wish-fulfilling Jewel-Sealed Mind, Invincible Great Vidhyārāja Pratisarā Dhāraṇī Sūtra); > Supreme Characteristics of the Mañjuśrī Five-Syllable Mantra Spoken in the Vajraśekhara Trailokyavijaya Sūtra, in one fascicle; > Gāthās of the Five-Syllable Dhāraṇī, in one fascicle (with Sanskrit characters); > Immediate Great Divine Efficacy Recitation Ritual of the Holy Yamāntaka, the King of Awe, in one fascicle; > Fundamental Sovereign Teaching of the Garuda King Chapter of Mañjuśrī Bodhisattva, in one fascicle; > Great Consecration Radiance Mantra of Amoghapāśa Vairocana Buddha, in one fascicle (extracted from chapter 28 of the Amoghapāśa Sūtra); > Kalpa Sūtra of the Accomplishment of the Holy Caṇḍa Wrathful Vajrakumāra Bodhisattva, in three fascicles; > Kalpa of the Great Wrathful Ucchuṣma, in one fascicle; > Sūtra Spoken by the Buddha on Mārīcī, in one fascicle; > Kalpa of Achieving Buddhahood through Recitation at All Times and Places of the One-Syllable Uṣṇīṣacakra Yoga from the Vajraśekhara Sūtra, in one fascicle; > Sūtra on the Discourse of Kingly Law and Governance Spoken by the Buddha for King Udayana, in one fascicle; > Great Vaipulya Tathāgatagarbha Sūtra, in one fascicle; > Sūtra Spoken by the Buddha on the Ekajaṭā Deity Dhāraṇī, in one fascicle; > Swiftly Efficacious Method of the Garuḍa Possession Spoken by Maheśvara Deva, in one fascicle; > Abridged Recitation and Concomitant Practice Ritual of the Mahāvairocana-sūtra, in one fascicle (also named the Essential Practice Ritual of the Five-Part Abridged Recitation); > Abridged Exposition of the Seven-Part Recitation and Concomitant Practice Ritual of the Mahāvairocana-abhisambodhi-vikurvitādhiṣṭhāna-sūtra, in one fascicle; > Soapberry Sūtra, in one fascicle; > Yoga Kalpa and Offering Ritual of Mañjuśrī Bodhisattva from the Vajraśekhara Sūtra, in one fascicle (also named the Five-Syllable Recitation Ritual of Mañjuśrī; fourteen sheets if including the Sanskrit characters); > Five-Syllable Yoga Ritual of the Youth Mañjuśrī Bodhisattva, in one fascicle (with Sanskrit characters); > Great Kalpa of the Vajraśekhara Trailokyavijaya, in one fascicle (the inner title reads: Chapter on the Great Lotus Maṇḍala of All Tathāgatas with the Mind Mantra of Avalokiteśvara Bodhisattva Spoken in the Great Kalpa of Trailokyavijaya of the Dharma King's Teaching, from the Vajraśekhara); > Sūtra on Auspicious and Inauspicious Times, Days, Good and Evil Constellations and Planets Spoken by Mañjuśrī Bodhisattva and the Ṛṣis, in two fascicles (the lower fascicle contains a preface); > Practice Ritual of the Avalokiteśvara-rāja Tathāgata from the Vajraśekhara Sūtra, in one fascicle; > Treatise on Generating the Anuttarasamyaksaṃbodhi Mind from the Vajraśekhara Yoga, in one fascicle (also named the Contemplative Practice and Cultivation of the Bodhicitta Spoken in the Yoga Dhāraṇī Teachings); > Exposition of the Syllabary Chapter of the Yoga Vajraśekhara Sūtra, in one fascicle; > Contemplative Practice and Recitation Kalpa for Cultivating the Prajñāpāramitā Bodhisattva, in one fascicle; > Commentary on the Prajñā Dhāraṇī of the Benevolent Kings, in one fascicle; > Recitation Portal of the Lotus Family for the Accomplishment of Avalokiteśvara's Great Compassion Yoga, in one fascicle (also named the Accomplishment of the Great Compassionate Avalokiteśvara); > Ritual of the Image Painting and Altar-Site of the Great Mayūrīvidyārājñī Spoken by the Buddha, in one fascicle; > Ritual Kalpa Chapter on the Recitation of the Supreme Seal-Holding Holy Acala the Great Wrathful King from the Vajrapāṇi Radiance Consecration Sūtra, in one fascicle; > Mārīcīdevā Garlands Sūtra, in one fascicle; > Ritual of the Great Holy Deva, the Joyous Dual-Bodied Vināyaka, in one fascicle; > Cintāmaṇicakra Yoga of Avalokiteśvara Bodhisattva, in one fascicle; > Abridged Recitation Ritual of the Golden Wheel King Uṣṇīṣa, in one fascicle; > Most Profound Secret Gate of the Accomplishment of the Vajrayoga Trailokyavijaya, in one fascicle; > Recitation Kalpa for the Practice of Samantabhadra in the Paranirmitavaśavartin Naya Gathering of the Vajraśekhara Yoga, in one fascicle (this one fascicle was originally missing from the previously presented tally of sūtras). > The above one hundred and ten works, comprising one hundred and forty-three fascicles, are extant texts. > As for the Upādhyāya, Tripiṭaka Master Amoghavajra of the Great Tang—Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, Granted the Title of Kai-fu yi-tong san-si, Enfeoffed as the Duke of the State of Su, Posthumously Awarded the Office of Sikong, and Bestowed the Posthumous Name of Great Eloquent Correctness and Great Extensive Wisdom—he was a native of the Lion Country in South India. His Dharma name was Zhizang, and he was known as Amoghavajra. Because his clan name has not been heard, it is not recorded here. Reckoning \[his birth\], he was born in the first year of the Shenlong era of the Great Tang, the yisi year \[705 CE\]. Endowed by nature with intelligence, he aspired to the Way while still young. Leaving his parents far behind, he shaved his hair and donned the dyed robes. By the sixth year of the Kaiyuan era, the wuwu year \[718 CE\], when he was just fourteen years of age, he met the Tripiṭaka Master Vajrabodhi, who was propagating the teachings in the country of Jāva, and served him as his master. Accompanying his master across the Southern Sea, he sailed through danger, amidst frightening waves and surging billows, \[following him\] like a shadow following a form. Only in the eighth year of the Kaiyuan era did they reach the Eastern Capital of Luoyang. In the twelfth year, the jiazi year \[724 CE\], upon reaching the age of twenty, he received full ordination (upasampadā) at Guangfu Monastery according to the Sarvāstivāda stone ordination platform. Thenceforth, he listened to and studied the vinaya rules and the Chinese and Indic sūtras and treatises, translating their words alongside his master, gradually gaining mastery over them. He accompanied the imperial cortege between the two capitals and engaged in translation in response to imperial edicts. Never departing from his master's side, he lifted his robes and approached his seat to seek instruction, not neglecting his inquiries for even a moment. This continued until the nineteenth year, the xinwei year \[731 CE\]. > — English (machine translation) (machine translation) ### [15.4.3](https://indike.org/pramana/in.bauddha.taisho.2157.15.4.3) 天恩下降弘教三藏及弟子等放還本鄉。出 自西京至于東洛。大師遘疾遂致薨焉。即其 年八月十五日也。卜擇吉日安葬龍門。飲血 茹茶銜哀啜泣。如犢失母斯其喻焉。制命 有限難以久停。拜辭墳塋即赴前所。年始 三十遭此險艱漸屆廣州附舶前進。遇好風 便更不停留。未逾一年到師子國。王聞唐使 禮接殊常。便令安置於佛牙寺因茲重學祕 密總持。三密護身五部契印。曼荼羅法三十 七尊。瑜伽護摩備皆精練。經餘三歲寢食無 安。時彼國王稽首來請。憑獻方物往至。 大唐。所謂七寶燈樹花緤藥草沈檀龍腦等。 并自所獲金剛頂瑜伽經及大小乘論梵夾。 與一小使彌陀。天寶五年歲在庚戌還至 𨵗。下恩。 旨遂令居淨影寺。四事祇給出自天心。宰輔 近臣往來接武。奉詔翻譯開灌頂壇。士庶星 馳呈疑問道。九載己丑復有。 恩旨放令却歸。發自京都路次染疾。不能 前進寄止韶州。日夜精勤卷不釋手。扶疾翻 譯為國為家。至癸巳天寶十二載。河西節 度使御史大夫西平郡王哥舒翰奏。不空三 藏行次染患養疾韶州。令河西邊陲請福疆 場。上依所請　勅下韶州。追赴長安止保壽 寺。制使勞問錫賚重重。四事祇供悉皆天 賜。憩息踰月令赴河西。至武威城住開元寺。 節度使迎候是物皆供。請譯佛經兼開灌頂。 演瑜伽教置荼羅。使幕官寮咸皆諮受。五 部三密靈往實歸。時西平王為國請譯金剛 頂一切如來真實攝大乘現證大教王經三 卷。行軍司馬禮部郎中李希言筆受。又譯菩 提場所說一字頂輪王經五卷。及一字頂 輪王瑜伽經一卷。并一字頂輪王念誦儀軌 一卷。並節度判官監察侍御史田良丘筆受。 又承餘隙兼譯小經。至十三載甲午十月使 牒。安西追僧利言河西翻譯時。四鎮伊西庭 節度使安西副大都護攝御史大夫知節度 事上柱國封常清給家乘馬兩匹日馳六驛。 十一月二十二日發安西域。路次烏耆摩 賀延磧轉次行。過交河伊吾進昌酒泉屆武 威郡。即十四載二月十日也。 使司安置於龍興寺及報德寺。同崇譯經。其 年七月禍起范陽。時西平王奉。 勅追入。加官拜相部領潼關。十月上竊陷河 洛。明年元日有制。皇太子監國。洎乎五月 　勅下河西追三藏入朝。住興善寺令開灌 頂。轉禍禳災未遑止寧。潼關失守六月旬有 二日胡馬入關。 玄宗巡狩南幸成都。 肅宗撫軍建號靈武旋歸。整教迴駕鳳翔三 藏雖陷賊中竊申報國。潛使來往具獻丹誠。 肅宗崇佛度僧孝理天下。纔踰周載咸洛底 寧。 宗社復安萬姓歡慶。復還宮寢緇素又安。即 至德二載丁酉十月二十三日也。三藏明日 陳表賀焉。 大興善寺三藏沙門智藏言。竊聞。 惟天為大。非　元聖無以順　天行誅。惟王 法天。非　興王無以代天育物。伏惟。 陛下功超玄極道冠混元。纘　堯寶圖復 禹不績。自頃元兇已殄殘蘖猶迷。 陛下義待倒戈　恩先善伐。暫勞貔虎永 滅貔狼。自京輦肅清樓臺望幸。 陛下俯從人欲仰叶天心。山川不移園苑如 舊。今　鑾輿既降聖政惟新。方將昭報昊穹 濟斯仁壽。道上皇汾陽之駕。類。 上帝圓丘之壇。演沙劫而轉法輪。朗千界而 懸佛日。智藏久霑王化重覩漢儀。生成已多 報効何冀。不勝𠒎藻之至。謹詣銀臺之門。 奉表陳賀以聞。輕黷。 宸嚴伏深戰越。沙門智藏誠惶誠恐謹言。 肅宗文明武德大聖大宣孝皇帝批曰。狡猾 之流久為殘暴。天壓其禍卒以敗亡。顧城闕 而依然。臨士庶而咸若。感慰之至深在朕 懷。所賀知。上還西京士庶咸賀。復收東洛緇 素歡康。二十七日就銀臺門又陳賀表。乃為 言曰。 大興善寺三藏沙門智藏言。伏承官軍獻捷 收復東京。逆黨氷銷王師獨剋。生靈慶快抃 躍失圖。智藏聞。逆德者亡。已孽難逭。乘於竹 葉。允是格言。自狂胡亂華向經三載。神怨人 憤惡稔貫盈。 陛下旰食宵衣單醪等膳。遂使股肱畢力熊 > Imperial favor was bestowed, releasing the Tripiṭaka master of propagation and his disciples to return to their native land. Departing from the Western Capital \[Chang'an\], they reached the Eastern Capital \[Luoyang\]. The master fell ill and subsequently passed away; this was on the fifteenth day of the eighth month of that year. An auspicious day was chosen by divination, and he was buried at Longmen. Weeping blood and tasting bitterness, choking back grief and sobbing aloud, like a calf that has lost its mother—such was the comparison. The imperial command had a time limit and could not be long delayed. Paying respects and bidding farewell to the tomb, \[Amoghavajra\] set off for his destination. At the age of barely thirty, having encountered these trials and hardships, he gradually reached Guangzhou and boarded a ship to proceed. Meeting favorable winds, he did not linger. Within less than a year, he reached the Lion Country \[Siṃhala/Sri Lanka\]. When the king heard of the Tang envoy, his welcome and reception were extraordinary, and he ordered him to be accommodated at the Monastery of the Buddha's Tooth. Thereupon, \[Amoghavajra\] re-studied the secret dhāraṇīs: the protection of the body by the three mysteries, the seals and mudrās of the five divisions, the maṇḍala rites of the thirty-seven deities, and yoga and homa fire rituals—all of which he thoroughly mastered. After more than three years, scarcely resting or eating in peace, the king of that country bowed his head and came to request, presenting regional products to be offered up on going to the Great Tang: namely, seven-jeweled lamp-trees, cotton textiles, medicinal herbs, aloeswood, sandalwood, borneol camphor, and so forth, along with the Indic palm-leaf manuscripts he himself had acquired of the Vajraśekhara Yoga scriptures and Mahāyāna and Hīnayāna treatises, together with a minor envoy, Mituo. In the fifth year of Tianbao, the year being gengxu \[746\], he returned to the imperial court. By imperial decree, he was ordered to reside at Jingying Monastery. The four requisites were provided directly from the imperial mind. Chief ministers and close officials came and went in close succession. In obedience to imperial decrees, he translated texts and opened the initiation altar. Gentry and commoners rushed like shooting stars to present their questions and inquire after the Way. In the ninth year, jichou \[750\], there was another imperial decree permitting him to return \[home\]. Departing from the capital, he fell ill en route and, unable to proceed further, lodged in Shaozhou. Day and night he worked diligently, the scrolls never leaving his hands; nursing his illness, he translated for the sake of the state and the court. In the twelfth year of Tianbao, the year being guisi \[753\], the Military Commissioner of Hexi, Censor-in-Chief, and Prince of Xiping Commandery, Geshu Han, memorialized: 'Tripiṭaka Amoghavajra fell ill on the road and is recuperating in Shaozhou. May he be ordered to the Hexi frontier to pray for blessings on the borders.' The Emperor granted what was requested, and an edict was sent down to Shaozhou ordering him to hasten to Chang'an, where he stayed at Baoshou Monastery. Imperial envoys conveyed solicitous inquiries and bestowed lavish rewards, and the four requisites were entirely imperial gifts. After resting for over a month, he was ordered to proceed to Hexi. Reaching the city of Wuwei, he resided at Kaiyuan Monastery. The military commissioner welcomed him and provided all supplies, requesting him to translate Buddhist scriptures and also open an initiation altar, expound the Yoga teachings, and establish the maṇḍala. The commissioners and staff officials all sought his counsel and received \[the teachings\]; the five divisions and three mysteries were spiritually realized and truly attained. At that time, the Prince of Xiping requested on behalf of the state the translation of the Vajraśekhara All-Tathāgata Realization of the Great Vehicle Scripture of the King of Great Teachings in three volumes, with Administrative Aide to the Army and Gentleman of the Ministry of Rites Li Xiyan as recorder. He also translated the Scripture of the King of the One-Character Uṣṇīṣa Wheel Spoken at the Bodhimaṇḍa in five volumes, as well as the One-Character Uṣṇīṣa-cakra Yoga Scripture in one volume, and the Ritual for the Recitation of the One-Character Uṣṇīṣa-cakra in one volume, with Military Commissioner Judge and Investigating Censor Tian Liangqiu as recorder. Moreover, availing himself of spare moments, he additionally translated minor scriptures. In the tenth month of the thirteenth year, jiawu \[754\], an official dispatch was sent to Anxi summoning the monk Liyan to Hexi for translation work. Feng Changqing, Military Commissioner of the Four Garrisons and Yixiting, Vice Grand Protector of Anxi, Acting Censor-in-Chief, Administrator of the Commission, and Upper Pillar of State, provided two private post-horses to ride at the speed of six relay stations a day. On the twenty-second day of the eleventh month, he departed the region of Anxi. Traveling via Wuqi \[Qarašahr\] and across the Great Sand Sea of Moheyan, passing through Jiaohe, Yiwu, Jinchang, and Jiuquan, he arrived at Wuwei Commandery on the tenth day of the second month of the fourteenth year \[755\]. The commissioner's office lodged him at Longxing Monastery and Baode Monastery to participate jointly in the translation of scriptures. In the seventh month of that year, catastrophe arose in Fanyang \[the An Lushan Rebellion\]. At that time, the Prince of Xiping was summoned by imperial decree, promoted to chancellor, and put in command of Tongguan. In the tenth month, the rebels seized Luoyang. On New Year's Day of the following year, an edict was issued appointing the Crown Prince to supervise the state. In the fifth month, an imperial edict was sent down to Hexi summoning the Tripiṭaka master to court; he took up residence at Xingshan Monastery and was ordered to open an initiation altar. While averting calamities and praying for relief, before peace was restored, Tongguan fell; on the twelfth day of the sixth month, the barbarian cavalry entered the pass. Emperor Xuanzong made an imperial tour south to Chengdu. Emperor Suzong took command of the troops, took the imperial title at Lingwu, and shortly returned. Reorganizing his forces, he turned his entourage back to Fengxiang. Although the Tripiṭaka master was trapped among the rebels, he secretly pledged his devotion to the state, sending clandestine messengers back and forth to present his sincerity. Emperor Suzong venerated the Buddha, ordained monks, and governed all under heaven with filial piety; in barely a year, both the Western and Eastern capitals were settled and pacified. The dynastic altars were secured once more, and all the people rejoiced. The Emperor returned to the imperial palaces, and both clergy and laity found peace again. This was on the twenty-third day of the tenth month of the second year of Zhide, the year being dingyou \[757\]. On the following day, the Tripiṭaka master submitted a memorial of congratulation: 'Zhizang \[Amoghavajra\], Tripiṭaka śramaṇa of Daxingshan Monastery, states: I have humbly heard that heaven alone is great, and none but the primal sage can follow heaven to execute punishment; the king alone models himself on heaven, and none but the rising king can act on behalf of heaven to nurture living beings. Prostrate I reflect: Your Majesty's achievements surpass the mysterious heights, and your virtue crowns primal creation; continuing the treasured charts of Yao, you have restored the unaccomplished works of Yu. Since recent times, the arch-criminals have already been annihilated, though remnant outlaws are still deluded. Your Majesty righteously waited for their spears to turn, and your benevolence took precedence over virtuous chastisement; temporarily exerting the panther and tiger troops, you eternally extinguished the ravenous wolves. Since the capital has been purified, the pavilions and towers have longed for the imperial presence. Your Majesty bowed to the desires of the people and looked upward in harmony with the mind of heaven; the mountains and rivers have not moved, and the parks and gardens are as of old. Now that the imperial carriage has arrived, the sagely governance is renewed. You are about to make glorious report to the azure heavens and bring succor to this age of benevolence and longevity. You guide the Retired Emperor's chariot as at Fanyang, and offer sacrifice to the Supreme Lord on the Round Altar; expounding through sands of kalpas, you turn the Dharma wheel, and illuminating a thousand realms, you suspend the Buddha sun. Zhizang has long been bathed in the royal transformative influence, and now witnesses once again the rites of the Han; having received so much life and nurture, what hope could I have of requiting it? Unable to restrain my utmost joy, I have respectfully come to the Silver Terrace Gate to present this memorial offering congratulations. Lightly profaning the imperial majesty, prostrate I am deeply trembling. The śramaṇa Zhizang, with sincere fear and sincere trepidation, respectfully states.' Emperor Suzong, Civil, Martial, Sagely, Grandly Proclaiming and Filial, endorsed it in his own hand: 'Those deceitful rogues were long cruel and tyrannical; heaven crushed their catastrophe, and they met their ruin. Looking upon the city walls and palace gates, they remain as before; presiding over scholars and commoners, all are in harmony. The depth of my gratitude and solace is deeply within my breast. Your congratulations are noted.' The Emperor having returned to the Western Capital, gentry and commoners all offered congratulations; upon the recovery of the Eastern Capital, clergy and laity rejoiced. On the twenty-seventh day, at the Silver Terrace Gate, \[Amoghavajra\] again presented a memorial of congratulation, saying: 'Zhizang, Tripiṭaka śramaṇa of Daxingshan Monastery, states: I have humbly received word that the government forces have reported victory and recovered the Eastern Capital; the rebellious faction has melted away like ice, and the royal army alone has triumphed. Living beings rejoice and leap with joy, scarcely knowing how to contain themselves. Zhizang has heard: > — English (machine translation) (machine translation) ### [15.4.4](https://indike.org/pramana/in.bauddha.taisho.2157.15.4.4) 虎爭先。廟略無遺神功不再。以斯破竹會彼 倒戈。一戎而三捷累臻。旬日而兩都咸復。斯 實。 叡謀廣運英略殊常　聖力匡持特高列辟。 方將勤崇東岱。昭報。 上玄。智藏行保　昌明佇觀盛禮。不任抃躍 之至。謹詣右銀臺門。奉表陳賀以聞。輕黷。 宸嚴伏深戰越。沙門智藏誠歡誠喜謹言。 皇帝批曰。所賀知。是時也兩都既復。宮室依 然。萬姓昭蘇。 上皇在蜀。奉迎　鑾駕至自成都。至德二載 十二月一日也。 肅宗以尊崇三藏不斥其名。自今以來但稱 其號。明辰奉表陳賀以聞。詞曰。 沙門不空言。不空聞道惟帝先。帝道洽則神 功不宰。孝為德本。至德茂而克受元符。伏惟。 陛下膺天纘　堯從人復　禹。不易物而二 儀。 貞觀。未浹辰而兩都底寧。功格昊穹德超列 辟。東揖群后西迎上皇。垂帝服而更導。 鑾輿。清天步而仍延。 法駕　天父天子。 先天後天。去閶闔而復歸　九重。正　乾 綱而載安萬姓。斯實上皇垂訓。推功高象帝 之前。陛下乘時。至德冠興王之首。足以暉華 史冊高視唐虞。不空生應。 昌期偶茲榮觀。不任慶悅之至。謹詣銀臺 門。奉表陳賀以聞。輕觸。 宸嚴伏增戰越。沙門不空誠歡誠喜謹言。 皇帝批曰。 掃清氛祲底定寰區聖上旋歸以安宮闕。 晨昏展敬喜慶殊深。所賀知。是月八日冊尊 號。光天文武大聖孝感皇帝太上皇誥賜也。 至德三年戊戌正月三日不空三藏本院設 齋。 恩賜名香又加存慰。修表奉謝恩以陳情。誓 為。 國家翻譯經論。瑜伽密教息難除災。詞曰。 沙門不空言。中使吳遊巖至奉宣聖旨。以不 空本院今日設齋特賜名香。兼。 天使。鴻私曲被欣躍難名。不空誠歡誠喜。不 空託蔭法流恩弘密教。孤遊萬里遍學五天。 凝想十方覲華藏之諸佛。精專五部窮柰苑 之真言。每布字觀心投身請獲。乘弘誓之力 得值輪王出興。潔誠十年果會明聖。前載幽 關未啟。 陛下養德春宮。早奉　德音曲垂省問。兼賚 香藥密遣加持。及　陛下北巡。不空雖不獲 陪侍。弟子僧含光等歸從西土。又得親遇。 鑾輿。崎嶇戎旅之間獲聞定冊之議。不空雖 身陷胡境。常心奉闕庭。頻承密　詔進奉咸 達　陛下叡謀獨運法力冥加。群凶散亡 宸象歸正。不空微質又忝朝恩。十月清宮以 建辟魔之會。正朝薦號仍臨灌頂之壇。塗飾 上宮薰修別殿。既許翻譯仍與度僧。渥澤已 深報効何日。謹當三時浴像半月護摩。庶 三十七尊保。 明王之國土。一十六護增。 聖帝之威神。壽如南山永永無極。不勝感戴 欣荷之至。謹奉表陳謝以聞。沙門不空誠歡 誠喜謹言。 光天文武大聖孝感皇帝批曰。 師現身西方開法中國。在昔弘誓朕心悉知。 經行恒沙致大福力。自須跋涉。常念因緣。而 令比丘問道申願。今蓮華至淨貝葉重宣。微 妙伏陀不思議也。崇無量礙是錫末香。奉 持精修當不退轉。所謝知。其年二月五日改 至德三載為乾元元年。歲仍戊戌。至三月十 二日。三藏表請搜訪梵夾修補翻傳。尋下。 制。曰中京慈恩薦福等寺。及東京聖善長壽 等寺。并諸州縣寺舍村坊。有舊大遍覺義淨 善無畏流志寶勝等三藏所將梵夾。右大興 善寺三藏沙門不空奏。前件梵夾等承前三 藏多有未翻。年月已深縚索多斷。湮沈零落 實可哀傷。若不修補恐違聖教。近奉。 恩命許令翻譯。事資探討證會微言。望許 所在檢閱收訪。其中有破壞缺漏隨事補葺。 有堪弘闡助國揚化者。續譯奏聞。福資聖躬 最為殊勝　天恩允許請宣付所司　勅旨依 奏。 明制依許。所在搜求先於南天所得梵夾約 計部帙千卷有餘。六月十一日具狀上聞。尋 頒。 制曰。陀羅尼教金剛頂瑜伽經等八十部。大 小乘經論二十部。計一千二百卷。右大興善 寺三藏沙門不空奏。不空聞纘　帝堯者紹 帝位。受佛囑者傳佛教省茲格言曾不改易。 流興萬代散葉分枝。不空杖錫挈瓶行邁天 > \[like\] tigers contending to be first. The plans in the ancestral temple left nothing out; divine merit needed no second trial. With this splitting of bamboo and meeting their turning of halberds, in a single military campaign three victories arrived in succession; in ten days both capitals were completely restored. This is truly > Your sagacious counsels operating broadly, your heroic strategy being extraordinary, and Your Sagely power upholding \[the realm\] surpassing all the rulers. > You are just about to perform the solemn sacrifice at the Eastern Peak, clearly making report to > the High Heavens. That Zhizang can personally preserve this luminous age and stand waiting to behold the grand ritual fills him with utmost joy and exultation. Respectfully going to the Right Yintai Gate, he presents a memorial offering congratulations for imperial hearing. In lightly braving > Your Imperial Majesty's presence, he prostrates in profound trepidation. The śramaṇa Zhizang, with true joy and true delight, respectfully speaks." > The Emperor's endorsement stated: "We have noted your congratulations." > At that time, both capitals had been restored, the palace halls remained as before, and the myriad people were revived. > The Retired Emperor was in Shu. The imperial retinue was welcomed and escorted from Chengdu. It was the first day of the twelfth month of the second year of Zhide. > Emperor Suzong, out of deep veneration for the Tripiṭaka Master, would not address him by his personal name, and from this time forward referred to him only by his title. On the following morning, he presented a memorial offering congratulations for imperial hearing, which stated: > "The śramaṇa Amogha speaks. Amogha has heard that the Way is prioritized only by emperors; when the sovereign Way is pervasive, divine merit operates without contrivance. Filial piety is the root of virtue; when supreme virtue flourishes, one receives the primordial talismans. Humbly I reflect that > Your Majesty, receiving Heaven's mandate, succeeds Yao, and according to the people's wishes, restores Yu's realm. Without altering things, the two poles \[of Heaven and Earth\] > are pure and upright. Before twelve days had elapsed, both capitals were settled in peace. Your merit reaches the Great Sky; Your virtue surpasses all rulers. In the east you receive the homage of all the lords, and in the west you welcome the Retired Emperor. Wearing the imperial robes, you further guide > the imperial carriages; clearing the celestial steps, you invite > the sovereign chariot. Heavenly Father and Heavenly Son, > prior to Heaven and posterior to Heaven. Leaving the palace gates, \[they\] return again to the Nine Enclosures. Rectifying the cosmic order, \[you\] once more give peace to the myriad people. Truly this is the Retired Emperor's transmitted instructions, whose merit reaches higher than the Primordial Lord; Your Majesty rides the times, and Your supreme virtue ranks first among founding kings. It is fully enough to shine brilliantly in the historical records and gaze high above Tang and Yu. Born to meet > this prosperous age, Amogha happens to witness this glorious spectacle, and is filled with boundless joy and gladness. Respectfully going to the Yintai Gate, he presents a memorial offering congratulations for imperial hearing. In lightly braving > Your Imperial Majesty's presence, he prostrates in increasing trepidation. The śramaṇa Amogha, with true joy and true delight, respectfully speaks." > The Emperor's endorsement stated: > "Having swept clean the miasmic vapors and settled the cosmic realm, the Sagely Monarch has returned to bring peace to the palace halls. Morning and evening We present Our respects, with unusually deep joy and celebration. We have noted your congratulations." > On the eighth day of that month, the honorable title was bestowed: Emperor of Luminescent Heaven, Civil and Martial, Great Sage, and Filial Influence. This was conferred by the edict of the Retired Emperor. > On the third day of the first month of the third year of Zhide, wuxu, Tripiṭaka Master Amogha hosted a vegetarian feast in his own cloister. > By imperial grace, precious incense was bestowed, accompanied by consolation. He drafted a memorial respectfully thanking the imperial grace to express his feelings, vowing to translate sūtras and śāstras for > the State, so that the Yoga esoteric teachings might quell calamities and eliminate disasters. His memorial stated: > "The śramaṇa Amogha speaks. The palace commissioner Wu Youyan arrived and conveyed the imperial decree: because Amogha was hosting a vegetarian feast in his cloister today, precious incense was specially granted, accompanied by > the imperial envoy. The vast benevolence is bestowed in detail; my joy and exultation are beyond description. Amogha is truly joyful and truly delighted. Amogha has taken refuge in the flow of the Dharma, and the imperial favor has broadened the esoteric teachings. Wandering alone for tens of thousands of li, I studied across the Five Indias. > Focusing my contemplation upon the ten directions, I paid homage to the Buddhas of the Kusumatalagarbha; devoting myself to the five divisions, I plumbed the mantras of the Jetavana. Whenever arranging syllables and contemplating the mind, I cast myself down to pray for attainment. Borne along by the power of my great vows, I met with the advent of a wheel-turning king. Having maintained pure sincerity for ten years, I finally encountered the luminous sage. In earlier years, before the mysterious gate had opened, > Your Majesty was cultivating virtue in the Spring Palace. Early on, I received Your virtuous words and was favoured with visits of inquiry; You also bestowed incense and medicines, secretly dispatching them for empowerment. When Your Majesty made the Northern Tour, though Amogha was unable to accompany You as an attendant, my disciple, the monk Hanguang and others, returned from the western lands and were able to personally meet > the imperial carriage. Amid the ruggedness of the military campaign, they heard the deliberations on establishing the succession. Though Amogha's body was trapped in barbarian lands, my mind was ever turned towards the palace gates. Frequently receiving secret edicts, my offerings all reached You. Your Majesty's sagacious counsel operated alone, and the power of the Dharma secretly aided it; the bands of villains were dispersed, and the imperial celestial image returned to rectitude. Amogha's humble person again was favored by the court's grace. In the tenth month, the palace was purified to establish an assembly for repelling māras; at the New Year, an honorable title was offered, and \[Your Majesty\] came to the abhiṣeka altar. The upper palaces were coated and adorned; the separate halls were incensed and cultivated. Having already permitted translations and also the ordination of monks, the moistening benevolence is already deep; on what day can I ever repay it? Respectfully, during the three periods of the day I shall bathe the images, and every half-month perform the homa, hoping that > the thirty-seven deities will protect the territory of the Enlightened Monarch, and the sixteen protectors will augment > the divine might of the Sagely Sovereign, with longevity like the Southern Mountain, everlasting without limit. Unable to bear my extreme gratitude and joy, I respectfully submit this memorial to present my thanks for imperial hearing. The śramaṇa Amogha, with true joy and true delight, respectfully speaks." > The Emperor of Luminescent Heaven, Civil and Martial, Great Sage, and Filial Influence endorsed it, saying: > "The Master manifested his person in the western regions and opened the Dharma in the Central Realm. Regarding your past great vows, Our mind fully knows them. Walking along the Ganges sands, you brought about great merit; having had to trek \[such distances\], you constantly bore in mind causes and conditions, and had monks inquire about the Way and express vows. Now the lotus is utmost pure, and the pattra leaves are proclaimed once more; the subtle and wondrous Buddha is unfathomable. To honor the Unimpeded, this powdered incense is bestowed. Maintain and practice it with diligence; you shall be non-retrogressing. We have noted your thanks." > On the fifth day of the second month of that year, the third year of Zhide was changed to the first year of Qianyuan, the year still being wuxu. On the twelfth day of the third month, the Tripiṭaka Master memorialized to request searching for Indic manuscripts to repair and translate them. Soon an imperial decree > was issued, stating: "In the Central Capital's Cien, Jianfu, and other monasteries, as well as the Eastern Capital's Shengshan, Changshou, and other monasteries, and in monasteries, cloistered residences, villages, and quarters throughout various prefectures and counties, there are Indic manuscripts brought by the former Tripiṭaka Masters Xuanzang, Yijing, Śubhakarasiṃha, Bodhiruci, Baosheng, and others. The Tripiṭaka Master śramaṇa Amogha of the Right Daxingshan Monastery memorializes: 'The aforementioned Indic manuscripts and others, having been received from earlier Tripiṭaka masters, remain largely untranslated. The months and years have grown deep; the cords and ribbons are mostly broken; that they are submerged and falling into ruin is truly lamentable. If not repaired, it is feared we would violate the sacred teachings. Recently having received > Your gracious command permitting translation, the task relies on investigation and verifying subtle words. I request permission to inspect, collect, and search for them wherever they may be. For those among them that are damaged or incomplete, they shall be repaired according to their needs; for those suitable to be propagated to aid the State and spread conversion, they shall be translated in succession and memorialized for imperial hearing. The merit supporting the Sagely Person is most extraordinary. May the Heavenly Grace grant permission, and please order it announced to the relevant offices.' The imperial decree approved the memorial." > The luminous decree granted the permission. Searching wherever they might be, first from the Indic manuscripts obtained in South India, approximately over one thousand fascicles of works were counted. On the eleventh day of the sixth month, a detailed petition was submitted for imperial hearing. Soon an edict > was promulgated, stating: "Eighty works, including the Dhāraṇī teachings and the Vajraśekhara-yoga-sūtra, and twenty works of Mahāyāna and Hīnayāna sūtras and śāstras, totaling one thousand two hundred fascicles. The Tripiṭaka Master śramaṇa Amogha of the Right Daxingshan Monastery memorializes: 'Amogha has heard that he who succeeds Emperor Yao inherits the imperial throne; he who receives the Buddha's entrustment transmits the Buddha's teachings. Examining this maxim, it has never changed; it flows and flourishes through ten thousand generations, branching out its leaves and spreading its boughs. Amogha, with staff in hand and water bottle carried, journeyed across the heavenly \[realms\] > — English (machine translation) (machine translation) ### [15.4.5](https://indike.org/pramana/in.bauddha.taisho.2157.15.4.5) 竺。尋歷山谷跋涉群方。凡遇聖蹤投誠禮敬。 輒聞經教罄竭哀祈。搜求精微窮博深密。丹 誠鄙陋願言弘宣。遂得前件經論。自到中京 竟未翻譯。既闕書寫又乖受持。特望。 龍慈許令翻譯。庶得法筵重敷更雪住持之 路。佛日再舉彌增演暢之功。天恩允許宣付 所司。勅旨依奏。又至其年九月三日。進上功 德。具以上狀聞。詞曰。 虎魄寶生如來像一軀。梵書大隨求陀羅尼 一本。 右昔者河清啟運。摳電吉祥。方屬重陽之 辰。遂誕千年之聖。以陛下允膺　寶祚。像 有寶生之名。以。 陛下興念隨通。明有隨求之號。像能光明洞 徹。如。 陛下光宅四維。明能威伏魔怨。如。 陛下威降萬國。謹案金剛頂經。一切如來成 等正覺。皆受寶生灌頂。乃至。 陛下玄功格天正法理國。事與時並若合符 契。伏願少修敬念緘而帶之。則必持明照迴。 廣至化於東戶。本尊敷佑。延聖壽於南山。無 任歡慶之深。謹隨狀進。輕黷。 扆旒。伏增戰越。謹進。 乾元光天文武大聖孝感皇帝批曰。 諸佛儀形優曇希現。如來密藏神呪難思。師 大啟空宗能持祕印。以茲正法弘護朕躬。信 受奉行深為利益也。洎。 乾元三年閏四月十四日。宮苑都巡使禦侮 校尉右內率府卒員外置同正員賜紫金魚 袋內飛龍使驅使臣史元琮進狀。請大興善 寺修灌頂道場。 右臣竊觀。度災禦難之法。不過祕密大乘。大 乘之門灌頂為最。今屬閏夏之月百花皆榮。 伏望令三藏不空。於前件寺為國修一灌頂 道場。有息災增益之教。有降伏歡喜之能。 奉此功力以滅群兇。上資。 聖壽無彊。承此兆人清泰。臣素無才行忝奉 驅使。謹獻愚誠倍增戰汗。如天恩允臣所奏 請降墨　勅依。 閏月十九日改為上元元年。歲仍庚子。至八 月二十五日。開府儀同三司判行軍李輔國 宣奉　勅。不空三藏并僧弟子三人。宜於智 炬寺修功德。二年辛丑九月二十一日大赦 天下。除乾元光天等尊號但稱皇帝。又除上 元之號但稱二年。以十一月朔為歲之初但 稱元年。又除正二三四等名。以月建為號。 元年壬寅建子月。建丑月。建寅月。建卯月。 建辰月。建巳月。五日。 太上皇遺誥訖崩。至十五日楚州獻璧。是日 改為寶應元年。歲仍壬寅。四月五月等並依 常數。肅宗制皇太子監國恩宥一切囚徒也。 其月十八日。 肅宗皇帝遺詔訖又崩。至二十日代宗即皇 帝位。至五月十六日大赦天下。至十月十三 日。 大興善寺三藏沙門不空狀進。彫白檀摩利 支像一軀（此云威光）梵書大佛頂陀羅尼一本。 右不空幸因。 聖運早奉　休明。遂逢。 降誕之晨。更遇　金輪之日。伏惟陛下壽延 寶祚。尊像有威光之名。以。 陛下百王為首。真言有佛頂之號。謹案大佛 頂。一切如來成等正覺皆受此真言。乃至金 輪帝位莫不遵而行之。伏惟。 陛下承天踐祚聖政惟新。正法理國與靈合 契。伏願少修敬念緘而帶之。則廣至化於東 方。延聖壽於南山。無任歡慶之至。謹隨狀 進。輕黷。 宸嚴伏惟戰越。謹言。 皇帝批曰。 檀摩瑞像貝葉真文。南天既遙中國難遇。上 人慈慜緘護而來。不祕桑門傳諸象𨵗。得未 曾有。良以慰懷。寶應二年七月十日冊。 尊號寶應元聖文武皇帝。歲在癸卯。七月十 一日改為廣德元年。歲仍癸卯。十一月十四 日。 大興善寺三藏沙門不空請為國置灌頂道場 右不空聞。毘盧遮那包容萬界。密印真契吞 納眾經。准其教宜有頓有漸。漸謂聲聞小乘 登壇學處。頓謂菩薩大士灌頂法門。是詣極 之夷途為入佛之正位頂謂頭頂。表大行之 尊高。灌謂灌持。明諸佛之護念。超昇出離何 莫由斯。是以剋己服勤不捨晝夜。誓志讚 仰。豈敢怠遑。冀每載夏中及三長齋月依 經建立。嚴淨花以開覺。使有識而歸真。庶 邊境肅清。 聖躬萬壽。不勝懇念之至。謹詣右銀臺門。奉 狀陳請以聞。如。 天恩允許請降。 > \[…\] India. Traveling through valleys and mountains, he journeyed far across many lands. Wherever he encountered sacred traces, he offered his utmost sincerity and paid obeisance. Whenever he heard of scripture and teachings, he exhausted every plea of fervent petition. Searching out the subtle and profound, he penetrated broadly into the deep and secret teachings. Though his sincere mind was plain and humble, his vow was to propagate them widely. Thus he obtained the aforementioned scriptures and treatises. Yet since arriving at the central capital, he had not yet translated them. Missing was their copying, and their reception and practice had lapsed. He especially hoped that the Dragon's \[Imperial\] compassion would grant permission for them to be translated, so that the Dharma assembly might be spread anew and the path of maintenance cleared, and that the Buddha-sun, risen once more, might further expand the achievement of promulgation. Heavenly grace granted permission, and it was promulgated to the authorities in charge, with the imperial decree following the memorial. > > Furthermore, on the third day of the ninth month of that year, he presented merits, submitting a memorial with the details above, which read: > > 'One amber image of Ratnasaṃbhava Tathāgata. One copy of the Mahāpratisarā-dhāraṇī written in Indic script. > > To the right: In former times, when the Yellow River ran clear, an auspicious era commenced; a grasping lightning flash signaled good omen. Coinciding with the Double Ninth festival, there was born a sage of a thousand years. Because Your Majesty truly received the precious throne, the statue bears the name "Ratnasaṃbhava" \[Treasure-born\]. Because Your Majesty, giving rise to thought, brings about immediate comprehension, the luminous spell bears the designation "Pratisarā" \[According to Prayer\]. That the image can shine with brilliant radiance completely penetrating is like Your Majesty illuminating the four quarters. That the luminous spell can awe and subdue demonic adversaries is like Your Majesty subduing ten thousand states with awe. Respectfully examining the Vajraśekhara-sūtra, when all Tathāgatas attain unexcelled complete enlightenment, they all receive the initiation of Ratnasaṃbhava. So it is that Your Majesty's profound merit accords with heaven and governs the state with the true Dharma, with deeds and seasons coalescing like tallies fitting together. We humbly hope that, slightly cultivating reverent mindfulness, \[Your Majesty\] will seal and wear it. Then the holding of the luminous spell will surely shed its radiance around, broadly extending supreme transformation to the land of Donghu, while the root deity extends protection, prolonging the sage's longevity to that of the Southern Mountains. Incapable of bearing the utmost rejoicing, \[I\] respectfully present it along with this memorial. Lightly desecrating the royal screen and imperial pendants, I am overcome with trembling and dread. Respectfully presented.' > > The Qianyuan Guangtian Wenwu Dasheng Xiaogan Emperor endorsed it, saying: > 'The appearances and forms of the Buddhas are as rare to behold as the udumbara. The secret treasury and divine mantras of the Tathāgatas are beyond conception. The Master has broadly opened the school of Emptiness and is capable of upholding the secret seals. Using this true Dharma to widely protect Our person, to faithfully receive and practice it is of profound benefit.' > > Reaching the leap-fourth month, fourteenth day of Qianyuan 3, the Palace Grounds Patrol Commissioner, Defender-Lieutenant of the Right Internal Guard Corps, Supernumerary Staff Member Treated as Substantive, Awarded the Purple and Gold Fish Bag, Internal Flying Dragon Messenger in Active Duty, official Shi Yuancong, submitted a memorial requesting that an initiation bodhimaṇḍa be cultivated at Daxingshan Monastery: > > 'To the right: Your servant has observed in private that the methods for crossing over disasters and warding off difficulties do not surpass the secret Mahāyāna. Of the approaches of the Mahāyāna, initiation is supreme. Now, falling in the leap-summer month when the hundred flowers are in full bloom, I humbly hope that the Tripiṭaka \[Master\] Amoghavajra may be ordered to cultivate an initiation bodhimaṇḍa for the state at the aforementioned monastery. It contains teachings for extinguishing calamity and increasing benefits; it possesses the power to subjugate and bring rejoicing. Upholding this power of merit to eradicate all villains, it will above augment the sage's longevity without boundary, and relying on this, the myriad people will enjoy purity and peace. Your servant originally has no talent or virtue, yet has been favored with imperial duty. Respectfully offering my humble sincerity, my trembling and sweating are redoubled. If heavenly grace should grant your servant's memorial, I request a black-ink imperial edict in accordance.' > > On the nineteenth day of the leap-month, the era was changed to the first year of Shangyuan, still the year Gengzi. On the twenty-fifth day of the eighth month, Li Fuguo, Palace Attendant Opening Office with Equal Three Dignities and Adjudicator of Field Armies, announced the imperial decree: 'The Tripiṭaka \[Master\] Amoghavajra and three monk disciples should cultivate merit at Zhiju Monastery.' > > On the twenty-first day of the ninth month of the second year, Xinchou, a general amnesty was granted throughout the realm. The titles of Qianyuan Guangtian and others were removed, leaving only the address 'Emperor.' The title of Shangyuan was also abolished, calling it simply 'the second year.' Taking the new moon of the eleventh month as the beginning of the year, it was called simply 'the first year.' Furthermore, the designations of the first, second, third, and fourth months were abolished, taking the earthly branch of the month's orientation as their designations: the first year, Renyin, Month of Establishing Zi, Month of Establishing Chou, Month of Establishing Yin, Month of Establishing Mao, Month of Establishing Chen, Month of Establishing Si. On the fifth day \[of the Month of Establishing Si\], the Retired Emperor passed away after his testamentary decree was concluded. Reaching the fifteenth day, Chuzhou presented a jade disc. On this day, the era was changed to the first year of Baoying, still the year Renyin. The fourth and fifth months and so on all reverted to standard numbering. Emperor Suzong decreed that the Crown Prince act as regent of the realm, and graciously pardoned all prisoners. On the eighteenth day of that month, Emperor Suzong passed away after his testamentary decree was concluded. On the twentieth day, Daizong ascended the imperial throne. On the sixteenth day of the fifth month, a general amnesty was granted throughout the realm. > > Reaching the thirteenth day of the tenth month, the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery presented a memorial offering: one carved white sandalwood image of Mārīcī (translated here as 'Awe-Inspiring Light') and one copy of the Mahoṣṇīṣa-dhāraṇī written in Indic script. > > 'To the right: Amoghavajra, fortunate to have met with the holy dynasty early on and served its glorious brightness, then encountered the dawn of \[Your Majesty's\] birth, and further met with the day of \[Your Majesty's ascension as\] the Golden-Wheel King. Humbly we consider: Your Majesty's life extends the precious throne, and the revered statue bears the name "Awe-Inspiring Light." Because Your Majesty stands at the head of a hundred kings, the mantra bears the title "Buddha-Crown" \[Uṣṇīṣa\]. Respectfully examining the Mahoṣṇīṣa: when all Tathāgatas attain unexcelled complete enlightenment, they all receive this mantra; even down to the imperial rank of the Golden Wheel, none fail to follow and practice it. Humbly we consider: Your Majesty, receiving Heaven's will, has ascended the throne, and the sage's governance is renewed. Governing the state with the true Dharma accords with the spiritual realm. We humbly hope that, slightly cultivating reverent mindfulness, \[Your Majesty\] will seal and wear it. Then it will broadly extend supreme transformation to the Eastern Region, and prolong the sage's longevity to that of the Southern Mountains. Incapable of bearing the utmost rejoicing, \[I\] respectfully present it along with this memorial. Lightly desecrating the royal screen and imperial majesty, I am overcome with trembling and dread. Respectfully spoken.' > > The Emperor endorsed it, saying: > 'The auspicious sandalwood image and the authentic palm-leaf text—South India is far away, and they are difficult to encounter in the central realm. The Superior One, with compassionate pity, has brought them sealed and protected; not keeping them secret to the Saṃgha, he has transmitted them to the imperial gates. Gaining what was never before had brings genuine comfort to Our heart.' > > On the tenth day of the seventh month of Baoying 2, the reign title of Baoying Yuansheng Wenwu Emperor was bestowed; the year was Guimao. On the eleventh day of the seventh month, the era was changed to the first year of Guande; the year was still Guimao. On the fourteenth day of the eleventh month, the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery requested to establish an initiation bodhimaṇḍa for the state: > > 'To the right: Amoghavajra has heard that Vairocana encompasses ten thousand realms, and the secret seals and true tallies swallow all scriptures. In accordance with their teachings, there are the sudden and the gradual. "Gradual" refers to the Śrāvakas of the Hīnayāna ascending the altar as a place of learning; "sudden" refers to the initiation Dharma gate for Bodhisattva-Mahāsattvas. This is the level path to reaching the ultimate, the authentic station for entering Buddhahood. "Crown" \[mūrdhan/uṣṇīṣa\] refers to the crown of the head, representing the supreme loftiness of great practice. "Initiation" \[abhiṣeka\] refers to pouring on and upholding, clarifying the protective mindfulness of all Buddhas. Transcending and attaining release—what does not proceed from this? For this reason, disciplining oneself and serving diligently without sparing day or night, vowing in intention to praise and admire—how could one dare to be negligent? It is hoped that during midsummer and the three long-fast months of each year, \[an initiation platform\] may be erected according to the sūtras, adorning pure flowers to open awakening, causing those with consciousness to return to truth. Thus may the frontiers be quieted, and the sage's person enjoy myriad longevities. Incapable of bearing the utmost sincerity, I respectfully proceed to the Right Yintai Gate to present this memorial of request for imperial awareness. If heavenly grace should permit it, I pray it be decreed.' > — English (machine translation) (machine translation) _First 5 of 8 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2157.15.4)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.15.4.1) — English, machine translation ## Linked texts (2) - [大唐貞元續開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.3) — Classical Chinese - [諸阿闍梨真言密教部類總錄](https://indike.org/pramana/in.bauddha.taisho.2176.1.130) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.15.4](https://indike.org/pramana/in.bauddha.taisho.2157.15.4) · Pramāṇa